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Journal articles on the topic 'Neo-slave'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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1

Rowell, Charles Henry. "Neo-Slave Narrative Texts." Callaloo 40, no. 4 (2017): 1–2. http://dx.doi.org/10.1353/cal.2017.0131.

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2

Li, S. "12 Years a Slave as a Neo-Slave Narrative." American Literary History 26, no. 2 (January 31, 2014): 326–31. http://dx.doi.org/10.1093/alh/aju009.

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3

김은형. "Steve McQueen’s 12 Years a Slave: A Neo-slave Narrative of Empathy." English & American Cultural Studies 15, no. 1 (April 2015): 1–32. http://dx.doi.org/10.15839/eacs.15.1.201504.1.

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4

Bekers, Elisabeth. "Creative Challenges to Captivity: Slave Authorship in Black British Neo-Slave Narratives." Life Writing 15, no. 1 (November 20, 2017): 23–42. http://dx.doi.org/10.1080/14484528.2017.1399319.

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5

Vrana, Laura. "Genre Experiments: Thylias Moss’s Slave Moth and the Poetic Neo-Slave Narrative." MELUS 46, no. 2 (May 10, 2021): 111–30. http://dx.doi.org/10.1093/melus/mlab020.

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Abstract As histories of experimentation on the enslaved receive scholarly attention, so too are neo-slave narratives representing and commenting on this aspect of enslavement, in both their content and their form. This article examines Thylias Moss’s genre-troubling Slave Moth: A Narrative in Verse (2004), a neo-slave text that depicts an enslaved woman named Varl treated as an object of psychological experimentation. Varl develops a strong subjectivity through becoming a subject performing experiments: aesthetic experiments in how she chooses to represent her narrative in stitched cloths. The subtly experimental poetic devices through which Moss crafts this representation highlight that this protagonist possesses an alternate, generative epistemology that differs meaningfully from her master’s scientific worldview and thereby enables fugitive, temporary agency and freedom. By analyzing Slave Moth, I argue that the ethically problematic epistemology that generated experiments on the enslaved has certainly not dissipated and that it indirectly undergirds lyric theory’s failure to engage form in texts by nonwhite poets. Through contrasting close attention to formal devices by which Moss undermines teleological narrative, this essay postulates that “lyric time” enables fleeting, yet nevertheless generative, subversions of the formal expectations readers impose on texts representing enslavement. Reading Slave Moth through such a lens suggests potential middle-ground formal alternatives to wholly rejecting either narrative or lyric as genres and to thereby asymptotically approaching adequate representation of enslavement.
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6

De Paiva, Rita de Cássia Marinho, and Sonia Torres. "Mal de Arquivo em Linden Hills." Ilha do Desterro A Journal of English Language, Literatures in English and Cultural Studies 72, no. 1 (February 1, 2019): 125–44. http://dx.doi.org/10.5007/2175-8026.2019v72n1p125.

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In this article we examine Gloria Naylor’s novel Linden Hills, articulating the concepts of the neoarchive and the neo-slave narrative with the notion of archive as proposed by Derrida (2001) and developed by other authors (Osborne,1999; Bradley,1999; Johnson, 2014) with whom we seek to dialogue in this space. Linden Hills’s counterdiscursive narrative revisits the past by excavating the palimpsest of forgotten memories, once unidentified or not compiled, thus establishing its relationship to the neo-slave narrative. We argue that the link between the neo-slave narrative and the archive is both concrete and productive, given that it foregrounds non-sanctioned archives as counternarratives to the historical archive (mainly, but not exclusively, that of slavery), through the articulation of history and both personal and collective memory – calling to question, in this way, colonizing documented history and its official guardians.
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7

Anim-Addo, Joan, and Maria Helena Lima. "The Power of the Neo-Slave Narrative Genre." Callaloo 40, no. 4 (2017): 3–13. http://dx.doi.org/10.1353/cal.2017.0132.

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8

Anim-Addo, Joan, and Maria Helena Lima. "The Power of the Neo-Slave Narrative Genre." Callaloo 41, no. 1 (2018): 1–8. http://dx.doi.org/10.1353/cal.2018.0000.

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9

Arrizón-Palomera, Esmeralda. "The Trope of the Papers: Rethinking the (Un)Documented in African American Literature." MELUS 46, no. 1 (March 1, 2021): 105–25. http://dx.doi.org/10.1093/melus/mlaa066.

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Abstract I argue for a reconceptualization of undocumentedness, the experience of being undocumented, from an experience that is simply a result of the modern immigration regime to an experience that is a result of interlocking systems of oppression and resistance to them that has shaped Blackness and the vision for black liberation. I make this argument by defining and tracing the trope of the papers—the use of legal and extralegal documents to examine and document African Americans’ and other people of African descent’s relationship to the nation-state—in the slave narrative and the neo-slave narrative. I offer a close readings of slave narratives, including Sojourner Truth’s The Narrative of Sojourner Truth (1850) and Harriet Jacobs’ Incidents in the Life of a Slave Girl, Written by Herself, and neo-slave narratives, including Toni Morrison’s A Mercy (2008) and Gayl Jones’s Mosquito (1999), to illustrate the significance of the undocumented immigrant in African American literature and demonstrate that writers of African American literature have been thinking intensely about undocumentedness, although not in the way undocumentedness is typically understood.
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10

Sanz Jiménez, Miguel. "TRANSLATING AFRICAN-AMERICAN NEO-SLAVE NARRATIVES: BLACK ENGLISH IN THE GOOD LORD BIRD AND THE UNDERGROUND RAILROAD." Revista de Estudios Norteamericanos, no. 24 (2020): 203–26. http://dx.doi.org/10.12795/ren.2020.i24.10.

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This paper studies how two recent neo-slave narratives have been translated into Spanish: The Good Lord Bird, by James McBride, and The Underground Railroad, by Colson Whitehead. Since they were both published simultaneously in Spain in September 2017, special attention is paid to the strategies used to render Black English, which marks slaves’ otherness, in the target polysystem. An overview of the origin, rise, and evolution of neo-slave narratives precedes the features of African-American Vernacular English portrayed in the novels that belong to this sub-genre. After some insights into the issue of translating literary dialect, the risks it entails, and the different strategies that can be used, the Spanish versions of McBride’s and Whitehead’s works are analyzed accordingly and contrasted.
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11

Chukwumah, Ignatius. "Mimetic Desire and the Complication of the Conventional Neo-Slave Narrative Form in Edward P. Jones’s The Known World." arcadia 53, no. 1 (June 4, 2018): 89–104. http://dx.doi.org/10.1515/arcadia-2018-0002.

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AbstractWhen critics declare that Edward P. Jones’s The Known World represents moral turpitude, capitalist proclivities, slavery, and whittling of white supremacy, their assertions are in order. But they often miss accounting for how The Known World, which bears some indices of the neo-slave narrative owing to its appropriation of the incidents of slavery in a novelistic platform, complicates its sub-tradition. This work investigates the text’s two-fold complication. First, Jones complicates the neo-slave narrative form by depicting slavery from a little known perspective of intra-racial slavery amongst black people. Then, he casts a white character, and not a black one, in the mold of a classical tragic hero. Mimetic desire, René Girard’s concept for an individual’s imitation of a prior model’s behavior, is drawn on to bare characters’ actions that accentuate both strands of complication. As the basis of all human action that includes rivalry, violence, and scapegoating, mimetic desire unravels the ‘mystery’ surrounding the sort of slavery overwhelmingly acknowledged by critics as untraditional in The Known World and the tragedy, also unique to the neo-slave narrative form, it gives rise to.
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12

Mccormick, Stacie Selmon. "“Stories that Never Stop”: Fugitivity and Neo-Slave Performance." Modern Drama 62, no. 4 (November 2019): 517–38. http://dx.doi.org/10.3138/md.s1018r.

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13

Elder, Arlene. "Sassafrass, Cypress & Indigo: Ntozake Shange's Neo-Slave/Blues Narrative." African American Review 26, no. 1 (1992): 99. http://dx.doi.org/10.2307/3042080.

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14

Levecq, Christine, and Elizabeth Ann Beaulieu. "Black Women Writers and the American Neo-Slave Narrative: Femininity Unfettered." African American Review 35, no. 1 (2001): 136. http://dx.doi.org/10.2307/2903342.

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15

Oduwobi, Oluyomi. "Rape victims and victimisers in Herbstein's Ama, a Story of the Atlantic Slave Trade." Tydskrif vir Letterkunde 54, no. 2 (September 4, 2017): 100–111. http://dx.doi.org/10.17159/2309-9070/tvl.v.54i2.1619.

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This paper examines how Manu Herbstein employs his fictionalised neo-slave narrative entitled Ama, a Story of the Atlantic Slave Trade to address the issue of sexual violence against women and to foreground the trans-Atlantic rape identities of victims and victimisers in relation to race, gender, class and religion. An appraisal of Herbstein's representations within the framework of postcolonial theory reveals how Herbstein deviates from the stereotypical norm of narrating the rape of female captives and slaves during the era of the trans-Atlantic slave trade by creating graphic rape images in his narration. This study therefore shows that a postcolonial reading of Herbstein's novel addresses the representations of rape and male sexual aggression in literary discourse and contributes to the arguments on sexual violence against women from the past to the present.
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16

Holvey, Benjamin. "The Skeptic's Guide to the Genealogy." Stance: an international undergraduate philosophy journal 2, no. 1 (September 9, 2019): 1–8. http://dx.doi.org/10.33043/s.2.1.1-8.

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This paper seeks to evaluate Nietzsche’s positive ethical vision through a focus on the plausibility of his moral-historical account as it appears in On the Genealogy of Morals. It is then argued that Nietzsche’s account of the “slave revolt in morality” contains shortcomings that necessitate further inquiry into Nietzsche’s consequent ethical vision. Furthermore, the paper goes on to demonstrate that if a proper historical context for the “slave revolt in morality” cannot be identified, or if it cannot be shown that Nietzsche’s ethical vision can stand without such a context, then a neo-Nietzschean ethic must be set aside.
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17

Barrett, L. "Neo-Slave Narratives: Studies in the Social Logic of a Literary Form." American Literature 72, no. 4 (December 1, 2000): 888–89. http://dx.doi.org/10.1215/00029831-72-4-888.

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18

Bell, Bernard W. "Beloved: A Womanist Neo-Slave Narrative; or Multivocal Remembrances of Things Past." African American Review 26, no. 1 (1992): 7. http://dx.doi.org/10.2307/3042072.

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19

Gobel, Walter, and Ashraf H. A. Rushdy. "Neo-Slave Narratives: Studies in the Social Logic of a Literary Form." African American Review 36, no. 1 (2002): 140. http://dx.doi.org/10.2307/2903373.

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20

Pergadia, Samantha. "Like an Animal: Genres of the Nonhuman in the Neo-Slave Novel." African American Review 51, no. 4 (2018): 289–304. http://dx.doi.org/10.1353/afa.2018.0054.

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21

Venetria K. Patton. "Black Subjects Re-Forming the Past through the Neo-Slave Narrative Tradition." MFS Modern Fiction Studies 54, no. 4 (2008): 877–83. http://dx.doi.org/10.1353/mfs.0.1556.

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22

Lewis, Christopher S. "Queering Personhood in the Neo-Slave Narrative: Jewelle Gomez’s The Gilda Stories." African American Review 47, no. 4 (2014): 447–59. http://dx.doi.org/10.1353/afa.2014.0065.

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23

Jerving, Ryan, and Ashraf H. A. Rushdy. "Neo-Slave Narratives: Studies in the Social Logic of a Literary Form." New England Quarterly 73, no. 4 (December 2000): 682. http://dx.doi.org/10.2307/366594.

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24

Aljoe, Nicole N. "Reading the “Memoirs of the Life of Florence Hall” Through The Long Song of the Caribbean Colonial Archive." American Literary History 32, no. 4 (2020): 623–44. http://dx.doi.org/10.1093/alh/ajaa025.

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Abstract This article suggests that we should analyze the mediated and fragmentary narratives of the lives of the enslaved—the predominate format of such texts in the archives—as well as self-written slave narratives. Although not biographical in the same fashion as the self-written texts, these more ephemeral texts can also enhance and productively contribute to our understandings of the literary and discursive features of the era. In order to attend to such texts, we need to develop more dynamic reading strategies for the multiple voices and varied formats common to them. One such strategy is animated by arguments about alternative histories suggested by neo-slave-narrative novels like Andrea Levy’s The Long Song (2011). I suggest that drawing on the models of the imaginative possibilities of neo-slave-narrative fictions, along with conceptually related links to both Edward Said’s hermeneutics of contrapuntal reading and Saidiya Hartman’s exegetics of critical fabulation, reveals how an ephemeral and fragmentary text or “textual splinter” like “Memoirs of the Life of Florence Hall” may yield more complex readings and help us consider what the lives of the enslaved might have looked like, as well as offers portraits of the discursive networks in which it existed. The … archive was not meant to encode the nuances of Hall’s voice or memories of her experiences. The archive was instead meant to document the power of the establishment and the data that would be useful to its perpetuation.
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25

Klein, Hildegard. "Female Sex Tourism in the Caribbean – A “Fair Trade” or a New Kind of Colonial Exploitation? – Tanika Gupta’s Sugar Mummies and Debbie Tucker Green’s Trade." Gender Studies 14, no. 1 (December 1, 2015): 154–70. http://dx.doi.org/10.1515/genst-2016-0010.

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Abstract The above-mentioned authors offer a challenging and revealing study of the enjoyments and drawbacks of female sex tourism. I examine the interactions between white female tourists and local black men from the context of post-colonialism, asking whether these encounters can be considered a “fair trade” or whether they are the neo-colonising of people in this ex-slave society.
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26

Erwin, Lee. "Suffering and Social Death: Austin Clarke’s The Polished Hoe as Neo-Slave Narrative." Journal of Literature and Trauma Studies 2, no. 1-2 (2014): 93–104. http://dx.doi.org/10.1353/jlt.2014.0003.

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27

Kasembeli, Serah Namulisa. "Of Oceanic Crossings and Discordant Cultural Adaptations in Post-apartheid Neo-slave Narration." Eastern African Literary and Cultural Studies 4, no. 3-4 (August 7, 2018): 244–58. http://dx.doi.org/10.1080/23277408.2018.1499412.

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28

Gardner, Eric. "Neo-slave Narratives: Studies in the Social Logic of a Literary Form (review)." MFS Modern Fiction Studies 47, no. 2 (2001): 541–43. http://dx.doi.org/10.1353/mfs.2001.0024.

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29

Puertas, Lucia Llano. "Touching the Past: The Inscription of Trauma and Affect in Francophone Neo-Slave Narratives." Callaloo 40, no. 4 (2017): 78–93. http://dx.doi.org/10.1353/cal.2017.0136.

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30

McCoy, Beth A. "Flights of Principled Fancy Dress: Steve Prince's Katrina Suite and the Neo-Slave Narrative." Callaloo 40, no. 4 (2017): 183–200. http://dx.doi.org/10.1353/cal.2017.0143.

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31

Maley, Patrick. "Performing Ancestry: Reading August Wilson’s The Piano Lesson as a Performative Neo-Slave Narrative." Comparative Drama 53, no. 1-2 (2019): 59–83. http://dx.doi.org/10.1353/cdr.2019.0002.

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32

Eaton, Kalenda. "Diasporic dialogues: The role of gender, language, and revision in the neo-slave narrative." Language Value, no. 4 bis (2012): 1–22. http://dx.doi.org/10.6035/languagev.2012.4.2.2.

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33

de Blois, François. "“Freemen” and “Nobles” in Iranian and Semitic Languages." Journal of the Royal Asiatic Society of Great Britain & Ireland 117, no. 1 (January 1985): 5–15. http://dx.doi.org/10.1017/s0035869x00154899.

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It has been recognized for a long time that the Iranian word āzāta- covers what would seem to us to be two distinct ideas: “free” (not a slave) and “noble” (not a commoner). Avestan has āzāta-, “noble” hvāzāta-, “very noble”; Old Persian *āzāta- is attested by the phrase ’zt šbqtky bmwty, “I free you (a slave girl) at my death”, in an Aramaic document from Elephantine dated in the 38th year of Artaxerxes (427 B.C.). Early Middle Iranian forms are reflected by Hesychius' glosses , i.e. *āzāt-īh, = “freedom”, and i.e. *āzāta- with the Greek plural suffix “the intimates of the (Persian) king”. That the Arsacid Parthians used one and the same word for “free” and “noble” is evident from two passages where Josephus refers to the Parthian élite troops as “free men”. In Middle Persian and Sasanian Parthian texts āzād is extensively attested in both senses, “free” and “noble”, as are numerous derivatives. From Parthian come Armenian azat, “free, noble” and Georgian azat'i, “free”. Sogdian ”z't means “noble”, “free”, and “clear”. Khotanese has āysāta-, “well born” and “free born”. In Neo-Persian, however, āzād has become restricted to “free”, while āzāda is used for “noble”; Persian āzād (ozod, etc.) has been borrowed into most other Neo-Iranian languages, but an independent form has survived in Kurdish aza, “brave”; Ossetic azat, “free”, is perhaps borrowed from Georgian.
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34

Ulanova, A. E. "The image of the opponent of technological innovation in Galley Slave by A.Asimov: modern interpretation." Concept: philosophy, religion, culture 4, no. 2 (July 31, 2020): 135–43. http://dx.doi.org/10.24833/2541-8831-2020-2-14-135-143.

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The image of Simon Ninheimer — the opponent of scientific and technological progress — is described by A. Azimov in the story «Galley Slave». It is used to develop the idea of resistance to mechanization, which is now finding increasingly supporters due to the increased influence of information and communication technologies in general and artificial intelligence and robotics in particular. The historical and conceptual foundations of neo-luddism are linked with modern trends calling for a gradual, controlled innovation. It is noticed that the ideas of the luddites have been preserved in romantic literature and transformed into neo-luddism in the 20th century. The theorists of this movement use philosophical concepts of different epochs (e.g. Socrates, J.-J. Rousseau and M. Heidegger) to confirm the legitimacy of their own status. As a result, in the 21st century more moderate areas of struggle against scientific and technological progress are actively developing under the influence of postmodernism. For example, the slow movement is growing strength, and its supporters are trying to slow down the pace of life and are calling for a thoughtful, responsible attitude towards emerging technologies. The positions underlying the slow movement are in tune with the dromology of P. Virilio and the slow philosophy of G. Fleistad. However, neo-luddism has social status of counterculture, but the situation can be changed due to the rapid and sometimes uncontrollable development of technology.
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35

McAlister, Elizabeth. "From Slave Revolt to a Blood Pact with Satan: The Evangelical Rewriting of Haitian History." Studies in Religion/Sciences Religieuses 41, no. 2 (April 25, 2012): 187–215. http://dx.doi.org/10.1177/0008429812441310.

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Enslaved Africans and Creoles in the French colony of Saint-Domingue are said to have gathered at a nighttime meeting at a place called Bois Caïman in what was both political rally and religious ceremony, weeks before the Haitian Revolution in 1791. The slave ceremony is known in Haitian history as a religio-political event and used frequently as a source of inspiration by nationalists, but in the 1990s, neo-evangelicals rewrote the story of the famous ceremony as a “blood pact with Satan.” This essay traces the social links and biblical logics that gave rise first to the historical record, and then to the neo-evangelical rewriting of this iconic moment. It argues that the confluence of the bicentennial of the Haitian Revolution with the political contest around President Aristide’s policies, the growth of the neo-evangelical Spiritual Mapping movement, and of the Internet, produced a new form of mythmaking, in which neo-evangelicals re-signified key symbols of the event—an oath to a divine force, blood sacrifice, a tree, and group unity—from the mythical grammar of Haitian nationalism to that of neo-evangelical Christianity. In the many ironies of this clash between the political afterlife of a slave uprising with the political afterlife of biblical scripture, Haiti becomes a nation held in captivity, and Satan becomes the colonial power who must be overthrown. Un groupe d’esclaves africains et créoles se seraient réunis une nuit à Bois Caïman, dans la colonie française de Saint-Domingue. L’évènement qui eut lieu quelques semaines avant la révolution haïtienne de 1791 fut décrit à la fois comme un rassemblement politique et une cérémonie religieuse. Cette cérémonie organisée par des esclaves constitue un évènement politico-religieux important dans l’histoire haïtienne, une source d’inspiration fréquente pour les nationalistes. Dans les années 1990, cependant, un groupe néo évangélique réécrivit l’histoire de cette fameuse cérémonie qualifiée de “pacte sanguinaire avec Satan.” L’essai retrace donc les liens sociaux et les logiques bibliques qui ont conduit les néo évangéliques à réécrire ce moment iconique. L’essai soutient que la confluence des révoltes en réaction à la politique du Président Aristide lors du bicentenaire de la révolution haïtienne ainsi que la montée du mouvement néo évangélique, Cartographie Spirituelle, et celle de l’Internet participèrent à créer de nouveaux mythes: les néo évangéliques donnèrent un sens nouveau aux symboles clés de l’évènement —un serment à une force divine, un sacrifice sanglant, un arbre et l’union du groupe— de la grammaire mythique du nationalisme haïtien à celle de la chrétienté néo évangélique. A travers les nombreuses ironies de la confrontation entre l’héritage politique d’un soulèvement d’esclaves et l’héritage politique des Saintes Ecritures, Haïti devient une nation tenue en captivité, et Satan, le pouvoir colonial qu’il faut renverser.
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Agathangelou, Anna M. "Bodies to the Slaughter: Global Racial Reconstructions, Fanon's Combat Breath, and Wrestling for Life." Somatechnics 1, no. 1 (March 2011): 209–48. http://dx.doi.org/10.3366/soma.2011.0014.

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Throughout the world, a neoliberal leadership has intensified its involvement in the name of (post) and (neo) reconstructions by focusing on ethics of suffering in so-called humanitarian regimes. These reconstructions though disclose the power of a derivative-slave-death discourse by using the vital energies of black states, slave subjects, and black ecologies even at the moment of their execution to generate capable somata (land, bodies) deserving life. In this article, I begin with Fanon's ‘combat breathing’ and critique Mbembe's necropolitics and Montag's necroeconomics to articulate that most of the disputed points during postwar and post financial reconstructions concern ‘bringing back’ (à la Bush). This ‘anew’ constituted imperial order's virile viability with its contingent soma is infinitely regenerated through deadly mediative practices of force, slavery, and the killing ‘anew’ of those already deemed ontologically dead and structurally impossible. I examine the CPA planners in Iraq and the financial derivative discourses in Greece and argue that postwar and (post) debt financial reconstructions are terrains of world political antagonisms moving to resolve global political tensions with a ‘new slave soma’ and a ‘new place’ by engineering ‘anew’ a global order (a nameable place). I conclude with the ‘daily pulsations’, which contest, disfigure and antagonise markets, states and ontological annihilations.
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Gasztold, Brygida. "Slavery through a Rhetorical Lens: The Book of Negroes by Lawrence Hill as the Female Neo-slave Narrative." "Res Rhetorica" 7, no. 4 (December 28, 2020): 80–97. http://dx.doi.org/10.29107/rr2020.4.6.

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The paper uses the rhetorical lenses to examine a neo-slave narrative The Book of Negroes by Lawrence Hill. The exploration of emotive, ethical, and political dimensions of the text allows the author to demonstrate its emotional and moral effects, deriving within the triad author-text-reader. The article particularly highlights gendered aspects of bondage, which have been traditionally marginalized. The female protagonist and the message that her story conveys prompt the readers to assume a position on the subject of slavery which transcends the story as such and condemns the legal institution of human chattel enslavement in all its representation.
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Owen, Ianna Hawkins. "Still, Nothing: Mammy and Black Asexual Possibility." Feminist Review 120, no. 1 (November 2018): 70–84. http://dx.doi.org/10.1057/s41305-018-0140-9.

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Although many iterations of the mammy in the last two centuries have received analytical attention, the construction of this figure as asexual or undesiring and undesirable remains to be interrogated. This essay attends to this under-theorised dimension of her image. Resisting a reading of the mammy as fixed in silence, I assert that she might instead ‘say nothing’, and bring into focus a black asexual agency that I call a declarative silence. This strategy of ‘saying nothing’ is then explored in a reading of the withholdings of the character of Mama in Gayl Jones's neo-slave narrative, Corregidora (1975).
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39

Antoszek, Patrycja. "The Neo-Gothic Imaginary and the Rhetoric of Loss in Colson Whitehead’s The Underground Railroad." Polish Journal for American Studies, no. 13 (Autumn 2019) (October 15, 2019): 271–79. http://dx.doi.org/10.7311/pjas.13/2/2019.08.

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The aim of my paper will be to discuss the African-American reworking of the Gothic tradition in Colson Whitehead’s neo-slave narrative. I want to argue that the figure of the protagonist Cora may be seen as the embodiment of losses that span over generations of black women. Cora’s melancholia is a strategy of dealing with the horrors of slavery and a sign of a black woman’s failed entry into the Symbolic. While the novel’s narrative technique is a symbol of the ever-present past that haunts black subjectivity, the underground railroad may be read as a metaphor for the repressed content of American national unconscious.
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Sanz Jiménez, Miguel. "Flight to Canada And Kindred: Similarities and Discrepancies in Two Neo-Slave Narratives Translated into Spanish." Grove - Working Papers on English Studies 27 (December 14, 2020): 135–56. http://dx.doi.org/10.17561/grove.v27.a9.

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The aim of this paper is to study the Spanish translations of Ishmael Reed’s Flight to Canada and Octavia E. Butler’s Kindred, two neo-slave narratives that were published in the 1970s. It examines how Black English, the lexicon of slavery, and proper nouns have been recreated in the Spanish target texts. The linguistic variety spoken by the secondary characters in Flight to Canada and by the slaves in Kindred makes readers aware of the language of the dispossessed Other. Butler’s and Reed’s novels were published simultaneously in Spain in 2018 and translated by Amelia Pérez de Villar and Inga Pellisa, respectively. This paper observes how translators’ choices play a key role in the portrayal of alterity in literary texts.
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41

Iasiello, Stephanie. "Photographing A Subtlety or the Marvelous Sugar Baby: Kara Walker's Take on the Neo-Slave Narrative." Callaloo 40, no. 4 (2017): 14–29. http://dx.doi.org/10.1353/cal.2017.0133.

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42

Childs, Dennis. ""An Insinuating Voice": Angelo Herndon and the Invisible Genesis of the Radical Prison Slave's Neo-Slave Narrative." Callaloo 40, no. 4 (2017): 30–56. http://dx.doi.org/10.1353/cal.2017.0134.

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43

Goldberg, Jesse A. "The Restored Literary Behaviors of Neo-Slave Narratives: Troubling the Ethics of Witnessing in the Excessive Present." Callaloo 40, no. 4 (2017): 57–77. http://dx.doi.org/10.1353/cal.2017.0135.

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44

Elechi, Maraizu. "Western Racist Ideologies and the Nigerian Predicament." Dialogue and Universalism 31, no. 1 (2021): 87–104. http://dx.doi.org/10.5840/du20213116.

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Racism is responsible for discrimination against some citizens in Nigeria. It influences government's policies and actions and militates against equity and equal opportunity for all. It has effaced indigenous values and ebbed the country into groaning predicaments of shattered destiny and derailed national development. Racism hinges on superciliousness and the assumed superiority of one tribe and religion over the others. These bring to the fore two forms of racism in Nigeria: institutional and interpersonal racisms. The Western selfish motive to dominate, marginalize, and sustain economic gains, political expansion, psycho-mental control, and socio-cultural devaluations escalated racism in Nigeria. Racist ideologies were entrenched through the selfish ventures of slave trade, colonialism and neo-colonialism, which enforced an unprecedented unjust harvest of impugnable systemic practices. Neo-colonial forces continue to promote ethnocentrism, cultural imperialism, and the dehumanization, exploitation, oppression, and suppression of Africans. Adopting a methodical approach of critical analysis, this article spotlights the negative effects of racism on Nigeria's development. However, the bristling challenges of racist ideologies can be resolved within the epistemological compass of gynist deconstruction approach to human thought and action for a better universe of one human race.
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45

Garreto, Gairo, João Santos Baptista, Antônia Mota, and Mário Vaz. "Modern Slavery Characterisation through the Analysis of Energy Replenishment." Social Sciences 10, no. 8 (August 9, 2021): 299. http://dx.doi.org/10.3390/socsci10080299.

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The Brazilian economy was, until the end of the 19th Century, based on slave labour. However, in this first quarter of the 21st Century, the problem persists. These situations tend to be mistaken with “simple” violations of labour laws. This work aims to establish Occupational Health and Safety parameters, focusing on energy needs, to distinguish between the breach of labour legislation and modern rural slavery in the 21st Century in Brazil. In response to this challenge, bibliographical research was carried out on the feeding and energy replenishment conditions of Brazilian slaves in the 19th Century. Obtained data were compared with a sample where 392 cases of neo-slavery in Brazil are described. The energy spent and the energy supplied was calculated to identify the enslaved workers’ general feeding conditions in the two historical periods. The general conditions of food and water supply were analysed. It was possible to identify three comparable parameters: food quality, food quantity, and water supply. It was concluded that there is a parallelism of energy replenishment conditions between Brazilian slaves and neo-slaves of the 19th and 21st centuries, respectively, different from that of free workers. This difference can help authorities identify and punish instances of modern slavery.
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Garreto, Gairo, J. Santos Baptista, and Antônia Mota. "Occupational Conditions in Brazilian Modern Rural Slave Labour." Safety 7, no. 2 (April 2, 2021): 28. http://dx.doi.org/10.3390/safety7020028.

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Work in rural properties in conditions similar to slavery remains a reality in many countries, including Brazil. The Brazilian State characterises contemporary slave labour as a condition of freedom restriction for paying off debt, served by intensive working hours or inadequate working conditions related to Occupational Safety and Health. This study highlights the working conditions in rural slavery in Brazil, based on the Occupational Safety and Health perspective. The study was carried out based on a sample of Inspection Reports of the Governmental Authority to Combat Modern Slavery. A random sample of 42 reports was collected and analysed, describing the working conditions of 392 rural workers characterised as labour analogous to slavery. The analysis strategy was carried out from an Occupational Safety and Health standpoint. Data sets were identified and selected, grouped into five categories: Work routine; General health conditions; Manual machines and tools; Environmental conditions. Widespread exposure of Neo-enslaved workers to stressful working hours was found, in addition to severe Occupational Safety and Health problems. The occurrence of all these characteristics simultaneously was the most observed phenomenon among the sample, which demonstrates that it is possible to identify cases of modern slavery from an Occupational Safety and Health perspective.
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Šlapkauskaitė, Rūta. "Imperial (S)Kin: The Orthography of the Wake in Esi Edugyan’s Washington Black." Studia Anglica Posnaniensia 55, s2 (December 1, 2020): 465–94. http://dx.doi.org/10.2478/stap-2020-0023.

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Abstract The publication of Esi Edugyan’s Washington Black has placed the novel among other works of history and art, which recall the material and epistemic violence of institutional racism and the lasting trauma of its legacy. Thus by interlacing, within the context of black critical theory, Yogita Goyal’s and Laura T. Murphy’s examining of the neo-slave narrative with Christina Sharpe’s conceptualization of the wake and Alexander G. Weheliye’s notion of habeas viscus as critical frames for the discussion of racialized subjectivity, I consider how Edugyan’s use of the conventions of Victorian adventure literature and the slave narrative rethinks the entanglements between the imperial commodification of life and the scientific agenda of natural history. Given how the narrative emphasizes the somatic register and its epidermal terms as a scene of meaning, I bring together Frantz Fanon’s idea of epidermalization, Steven Connor’s phenomenological reading of the skin, and Calvin L. Warren’s reasoning about blackness in an attempt to highlight the metalepsis resulting from the novel’s use of the hot air-balloon and the octopus as dermatropes that cast the empire as simultaneously a dysfunctional family and a scientific laboratory. Loaded into the skin as a master trope is the conceptual cross-over between consciousness and conscience, whose narrative performance in the novel nourishes the affective labour of its reader as an agent of memory.
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Kamali, Leila. "The Voice, The Body, and "Letting it all Fly": Neo-Slave Narratives and the Discursive Framing of Urban America." Callaloo 40, no. 4 (2017): 137–54. http://dx.doi.org/10.1353/cal.2017.0140.

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Horton-Stallings, LaMonda. ""Im Goin Pimp Whores!": The Goines Factor and the Theory of a Hip-Hop Neo-Slave Narrative." CR: The New Centennial Review 3, no. 3 (2003): 175–203. http://dx.doi.org/10.1353/ncr.2004.0008.

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50

Mafe, Diana Adesola. "Phoenix Rising: The Book of Phoenix and Black Feminist Resistance." MELUS 46, no. 2 (June 1, 2021): 43–63. http://dx.doi.org/10.1093/melus/mlab021.

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Abstract This essay focuses on Nnedi Okorafor’s 2015 novel The Book of Phoenix and reads the black female protagonist and narrator, Phoenix Okore, as a powerful metaphor for a radical twenty-first-century black feminist politics and a signifier of the contemporary social movement Say Her Name. Phoenix is the product of experimentation, “a slurry of African DNA and cells” (146) who is birthed by an African American surrogate mother and then raised in a laboratory prison. She herself identifies as “SpeciMen, Beacon, Slave, Rogue, Fugitive, Rebel, Saeed’s Love, Mmuo’s Sister, Villain” (224). Okorafor thus imagines a multilayered metaphor that speaks to the complexities of black female identities in the new millennium. True to her name, Phoenix is repeatedly reborn from her own ashes after dying at the hands of a white supremacist organization called the Big Eye. Hers is, by turns, neo-slave narrative, cautionary tale, and social critique. As a revolutionary black woman who is never meant to be a simplistic paragon, Phoenix ultimately uses her superhuman abilities and her rage to change the world, albeit in a cataclysmic way. Although the novel predates our current historical moment—namely, international protests, calls for police reform in the wake of George Floyd’s murder, and the dismantling of racist iconography—it serves as an uncanny reflection, if not a harbinger, of this moment. Furthermore, it models the ways in which fiction channels our most desperate desires, especially the need for justice.
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